The opening of heaven gatesThe opening of heauen gates
The opening of heaven gates, or The ready way to everlasting life Delivered in a most familiar dialogue, between reason and religion, touching predestination, Gods word, and mans free-will, to the understanding of the weakest capacity, and the confirming of the more strong. By Arthur Dent, preacher of the word of God, at South-Shoobery in Essex.The opening of heauen gates, or The ready way to euerlasting life Deliuered in a most familier dialogue, betweene reason and religion, touching predestination, Gods word, and mans free-will, to the vnderstanding of the weakest capacitie, and the confirming of the more strong. By Arthur Dent, preacher of the word of God, at South-Shoobery in Essex.
Arthur Dent d. 1607London: printed by G. Eld for John Wright, 1610London: printed by G. Eld for Iohn Wright, 1610
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Rea. Be it as thou hast said, for it accordeth well with reason: But let us come back to the second instrument or mean1 cause of Adams shall, namely the serpent because I would gladly understand, whether he served Satan as an instrument in that enterprise, or whether of his own malice he did help to delude the woman, knowing before hand the Lamentable event o• transgression.
Rea. Be it as thou hast said, for it accordeth well with reason: But let vs come backe to the second instrument or meane1 cause of Adams sall, namely the serpent because I would gladly vnderstand, whether he serued Satan as an instrumēt in that enterprice, or whether of his owne malice he did helpe to delude the woman, knowing before hand the Lamentable euent o• transgression.
Reli. Truly albeit the serpent was most subtle of beasts, before such time as the gift was taken from him for his ⟨p. 25⟩fault, and in that respect like enough to malign the estate of man, if he were capable thereof; yet do I perceive no reason, that he should have any insight1 at all, into the calamity, of transgression; Nor yet that he might any way be incensed by malicious pretence, to bring mankind into Apostasy: But this doth offer it self more meetly to mine opinion, that Satan, (as saith M Calvin in his exposition, upon that part of Scripture) having then had no familiarity, or communication with man, standing then in need of an instrument, did choose out the subtle Serpent, because he was the aptest, or most active for such an exploit, into whom for the better finishing thereof, he conveyed him-self, and so gat access, more fitly to the woman.
Reli. Truely albeit the serpent was most subtill of beasts, before such time as the gift was taken from him for his ⟨p. 25⟩fault, and in that respect like enough to maligne the estate of man, if he weare capeable thereof; yet doe I perceue no reason, that he should haue any insight1 at all, into the calamity, of transgression; Nor yet that he might any way be incensed by mal•tious pretence, to bring mankind into Apostacy: But this doth offer it selfe more méetely to mine opinion, that Satan, (as saith M Caluin in his exposition, vpon that part of Scripture) hauing then had no familiarity, or communication with man, standing then in néed of an instrument, did choose out the subtill Serpent, because he was the aptest, or most actiue for such an exployt, into whom for the better finishing thereof, he conneyed him-selfe, and so gat accesse, more fitly to the woman.
Rea. Well then, as for thine arguments of Gods divine providence, truly I must needs confess, that I find them in some respect so plausible, & matching with reason, that thou dost almost compel me to yield unto thee: yet for as much, as God is thereby1 brought in suspicion of evil I draw back and dare not frankly yield my consent: Therefore may it not be said, that GOD ⟨p. 26⟩doth appropriate all things which have any instinct of nature, besides man to his own direction, and turn man over to his peculiar choice of well, or ill doing, having reason and the word of God, as Lanterns to guide him aright.
Rea. Well then, as for thine arguments of Gods diuine prouidence, truely I must needs cōfesse, that I find them in some respect so plausible, & matching with reason, that thou dost almost compell me to yeald vnto thee: yet for as much, as God is thereby1 brought in suspition of euil I draw back and dare not franckly yeald my consent: Therefore may it not be said, that GOD ⟨p. 26⟩doth appropriat all things which haue any instinct of nature, besides man to his owne direction, and turne man ouer to his peculiar choyse of well, or ill doing, hauing reason and the word of God, as Lanterns to guide him aright.
1Objections against providence.Obiections against prouidence.
Rel. Verily neither can I perceive any reason that should move the Lord to1 give the Law out of his own hand, considering he was not ignorant, how apt man was to abuse him-self, and to incline to the evil part; Except God were well pleased, that man should run beadlong into that labyrinth of mischief, into which we all are fallen, through his default: and then cometh all to one reckoning,2 for his will is also there. Notwith-standing, I wot well there be •er••ine▪ Free-willian Papists, Anabaptists, Pelagians, Celestines, and others, with do stoutly maintain that man in his natural powers hath that validity to climb into the heavens: But our Saviour Jesus Christ, reproveth all such,3 saying. No man can come to me, except the father that sent me draw him, Again, you have not chosen me (saith •e) but I have4 chosen you and ordained you, that yea go and bring forth fruit. To which merritm•ngers, ⟨p. 27⟩the Prophet saith: Their own arm did not save them but the right5 hand of the Lord, and the light of his6 countenance, because he did favour them, Like-wise saith the Apostle: what hast thou that thou hast not received, if thou hast received it, why dost thou rejoice, as though thou hadst not received it? Moreover,7 the stops of a man, saith Solomon, are ruled by the Lord, the way of a man is not in him-self, the Lord hath mercy on8 whom he will have mercy and hardeneth whom he will harden, it is not in9 the willer, nor in the runner, but in God that showeth mercy: yea are saved by grace through faith, and not of your selves: it is the gift of God: we are not of our selves able to think any thing as of our selves. Notwithstanding all these I say, and almost10 infinite numbers of such like, do these devout men, as though it were for the only defence or safety of a Christian common-weal, violently and with whole thousands of bloody combats, and challenges, like foolish bold champions, maintain the quarrel of mans free will and power.
And why▪ for sooth because they would ⟨p. 28⟩in no wise entangle God, or bring him in within the lists or compass of evil, this devotion of theirs, will not suffer them, to entertain such testimonies of Scripture, as do make mention of Gods predestination and providence, wherein they show themselves more nice, or would be accounted more holy, then the Holy Ghost him-self:
Rel. Uerrily neither can I perceue any reason that should moue the Lord to1 giue the Law out of his own hand, considering he was not ignorant, how apt man was to abuse him-selfe, and to incline to the euill part; Except God were well pleased, that man should run beadlong into that laborinth of mischiefe, into which we all are fallen, through his default: and then commeth all to one recknoning,2 for his will is also there. Notwith-standing, I wot well there be •er••ine▪ Frée-willian Papistes, Anabaptists, Pelag•ans, Celestines, and others, wich doe ••outely maintaine that man in his naturall powers hath that validity to climbe into the heauens: But our Sauiour Jesus Christ, reproueth all such,3 saying. No man can come to me, except the father that sent me drawe him, Againe, you haue not chosen me (saith •e) but I haue4 chosen you and ordained you, that yea go and bring forth frute. To which merritm•ngers, ⟨p. 27⟩the Prophet saith: Their owne arme did not saue them but the right5 hand of the Lord, and the light of his6 countenance, because he did fauour them, Like-wise saith the Apostle: what hast thou that thou hast not receaued, if thou hast reaceued it, why dost thou reioyce, as though thou hadst not receaued it? Moreouer,7 the stoppes of a man, saith Salomon, are ruled by the Lord, the way of a man is not in him-selfe, the Lord hath mercy on8 whome hee will haue mercy and hardeneth whome hee will harden, it is not in9
well let it be that all their stirs and brawls do issue forth of that fountain of zeal, and not from the slaughter-house of infidelity, and Paganism, yet saith the Apostle: All this1 zeal is blindness and damnable, as not being seasoned with the Salt of knowledge: woe be to him, (saith the Prophet) that for saketh God, to make flesh his right arm; Yea hear me not, saith our Saviour2 Christ because yea are not of God. Hereof it cometh, that the Lord doth complain by the month of the Prophet saying, I have nourished and brought up children, but they have rebelled against3 me, the ox knoweth his owner, and the Ass his Masters Crib, but Israel hath not known my ways.
But that we may better bethink us, and not so negligently pass over that ⟨p. 29⟩pure and unspotted, Romaine Catholic zeal, it is necessary that we call back the nature of mankind to her first creation. And then if it be demanded whether free-will were in mans nature at his first creation; I answer, (& yet not I) but the word of God) there was so, for I make no do […] free-will, be in God, then was there and free-will in man; who in that estate was the lively likeness and Image of God: but if it be demanded, whether in that nature, were any freewill, to deliberate on the evil part I deny it; for how could Adam debate upon the 4thing, that yet was not entered into the world, especially, seeing with the whole assent of his mind and body, he was disposed to obey the commandment of God: Furthermore, behold I pray you the gallant zeal of these Godly men: which will in no wise suffer y• Scripture, according to the wisdom of God, to transfer all the actions of men to the foreknowledge of5 God: & yet they themselves, will not only not cease with most hateful blasphemy, to prove him an outward consenter to all ungraciousness, but also more blasphemously go about to attaint the very nature of ⟨p. 30⟩God, of so much abomination, & wickedness, as by that general propagation, is descended from Adam, into his progeny. Here have I need to bestir me apace, for if I handle not the matter right nimbly, this bold challenge, shall quickly bring more fists about mine ears, then mine own; but it is no matter, I fear not the quarrel, & therefore must I now make it good, though I seem to stand in briers up to y• chin, or else cry creak, like a dastard craven:
well let it bee that all their sturres and bra•les do issue forth of that fountaine of zeale, and not from the slaughter-house of infidelity, and Pagamsme, yet saith the Apostle: All this1 zeale is blindnesse and damnable, as not being seasoned with the Salt of knowledge: woe be to him, (saith the Prophet) that for saketh God, to make flesh his right arme; Yea heare me not, saith our Sauiour2 Christ because yea are not of God. Hereof it commeth, that the Lord doth complaine by the month of the Prophet saying, I haue nourished and brought vp children, but they haue rebelled against3 me, the oxe knoweth his owner, and the Asse his Masters Crib, but Israel hath not knowne my waies.
But that wee may better bethinke vs, and not so negligently passe ouer that ⟨p. 29⟩pure and vnspotted, Romaine Catholique zeale, it is necessary that wee call backe the nature of mankind to her first creation. And thē if it be demanded whether frée-will were in mans nature at his first creation; I answer, (& yet not I) but the word of God) ther was so, for I make no do 〈…〉 frée-will, be in God, then was there and frée-will in man; who in that estate was the liuely likenesse and Image of God: but if it bee demanded, whether in that nature, were any fréewill, to deliberate on the euill part I deny it; for how could Adam debate vpon ye 4thing, that yet was not entered into the world, especially, séeing with the whole assent of his mind and body, he was disposed to obey the commandement of God: Furthermore, behold I pray you the gallant zeale of these Godly men: which wil in no wise suffer y• Scripture, according to the wisdome of God, to transfer al the actions of men to the foreknowledge of5 God: & yet they themselues, will not only not cease with most hateful blasphemy, to proue him an outward consentor to al vngraciousnesse, but also more blasphemosly goe about to attaint the very nature of ⟨p. 30⟩God, of so much abontynation, & wickednesse, as by that generall propagation, is descended from Adam, into his progeny. Here haue I néed to bestur me apace, for if I handle not the matter right nimbly, this bould challendge, shal quickly bring more fists about mine eares, then mine owne; but it is no matter, I feare not the quarrel, & therefore must I now make it good, though I séeme to stand in briers vp to y chin, or else cry creake, like a dastard crauin:
for I know defendants more than to many, y• are ready to snatch up y• glove before it come at y• ground. Let us yet again therefore return to Adam, & with one blow or twain this fray shall be ended. This man y• Lord said was created according to his own likeness whom y• Papists doth affirm, to have received freewill to those evil, by y• prerogative of his first estate: but God therein is slandered & that Innocency of Adam belied, for yet again I1 say, evil was not then in y• world, & therefore I perceive not, how God did set before him fire & water, & commit the acceptance of either to his choice; but I find y• he said unto him, thou shalt not taste of the tree, if thou dost, thou shalt die the death: go to2 them: the will of God was always righteous, ⟨p. 31⟩e•en so was Adams freeness, freely righteous, according to y• righteousness of God, save that it was changeable: but if the defendant will not for shame say, that sinful appetite is righteousness, either let him confess that Adam had the same appetite, y• did carry him from hi• pure estate somewhere else, than immediately from y• hand of God by creation: or else, let him conclude against God, that that uncleanness of Adam, came from an unclean workmaster: or at the least that Adam was never the image of the righteous God, & so consequently prove God a liar, in that he did so call him. If all this be to no purpose, I desire to be resolved, how the Papist hath not done open wrong to God, and wherein my assertion is false, they say (perhaps that which they would not) that only the nature of God, I mean• his righteousness according to which he created Adam hath some respect of evil, as3 also y• there proceeded from y• hand of God a substance corrupted, naturally inclinable to iniquity, but moreover, & most untruly, y• God by a palpable indifferency, and luke-warm affection, hath given his own outward consent, to all the wickedness of the world, if this were true then ⟨p. 32⟩shall we never have needed Jesus Christ, to pay our debt, for no remission needeth, if a commission be once granted: but the word, or commandment of God, doth refrain us of all manner of evil, therefore may we steadfastly believe, that God never gave man free-will to commit evil.
Now Sir let the indifferent give sentence, whether these men have committed high treason against God, or I have cited them to answer for themselves, by just accusation:
for I know defendants more thē to many, y• are ready to snatch vp y• gloue before it come at y• ground. Let vs yet againe therfore returne to Adā, & with one blow or twaine this fray shalbe ended. This mā y• Lord said was created according to his own likenes whom y• Papists doth affirme, to haue receaued fréewil to those euill, by y• prerogatiue of his first estate: but God therin is slaundered & that Annocēcy of Adam belied, for yet again I1 say, euil was not thē in y• world, & therfor I perceiue not, how God did set before him fire & water, & cōmit the acceptāce of either to his choise; but I finde y• hee said vnto him, thou shalt not taste of the tree, if thou dost, thou shalt die the death: goe to2 thē: the wil of God was alwaies righteous, ⟨p. 31⟩e•en so was Adams fréenesse, fréely righteous, according to y• righteousnesse of God, saue that it was chāgeable: but if the defendant wil not for shame say, that sinful appetite is righteousnes, either let him confesse that Adam had the same appetite, y• did carry him frō hi• pure estate somewher else, thē immediately from y• hand of God by creation: or else, let him cōclude against God, that that vncleanenesse of Adam, came from an vnclean• workemaister: or at the least that Adam was neuer the image of the righteous God, & so consequently proue God a liar, in that he did so call him. If all this be to no purpose, I desire to be resolued, how the Papist hath not done open wrong to God, and wherein my assertion is false, they say (perhaps that which they would not) that only the nature of God, I mean• his righteousnesse according to which he created Adā hath some respect of euill, as3
if it be found, that I have done them injury, I will not fail to seek some way, to make them so large amends, as my fault shall be adjudged to require, and so to appease their charitable anger: if they be found to have retained no more modesty or defence,1 for the righteousness of God then his own word, let their zeal (a Gods name) be condemned as foolish, & that I may use the words of the Apostle, without knowledge: and they at last leave off their freewill and meritorious righteousness, and2 reverently give place to the word of God which is not ashamed thus boldly to plead in the behalf of his omnipotency, and providence in ruling, and disposing the actions of all things. ⟨p. 33⟩The Lord did harden, the heart of Pharaoh. 3He sent an evil spirit to vex Saul. He •h appointed evil, and put a spirit of ly•g in o y• mouth of the Prophets. He cau•h man to depart from his fear. He hath ••t strong delusion, that lies might be •leeved: He raiseth up the evil in the ••ses of his own servants. He doth ••ke peace, and create evil: He giveth up •o a reprobate mind: He doth all the •ll that is in the City: He deceiveth the ••phets which be deceived, stretcheth ••th his hand upon those Prophets, that ••-self hath deceived, and destroyeth ••m from amidst his People, and yet is •aies all holy and Righteous.
Well not-withstanding these, & whole […]ds of such like, which crush in •ces the free-will of man and most •ngly under prop the ordinance of ••d, yet may I not think thus to pack my pipes & be trudging, least I seem triumph before the victory, and to •st of a blast, that shaketh no corn▪•erfore having settled my self once ••ne to my defence, at length there •ghteth this perilous stroke: What •a, saith master Adversary, if ⟨p. 34⟩you will so malapertly, avouch th•4Adam, had not free-will, it shall come pass that in that action of falling, he h• no will at all, and so consequently t[…] • God did use some actual constrai[…] which being granted, how I pray y[…] could God punish him, or his posteri[…] as being •eiected in the same fall; F[…] sooth I answer; That after such •i[…] 5as Adam had given ear to Saith[…] his heart began to swell, and wa[…] so big with concupiscence that he would needs strike sail to his own misfortune: ye see now I go abo[…] nothing less then to rob, and […] poyle Adam of a will, that was s[…] unto evil.
if it be found, that I haue done them iniury, I will not faile to séeke some way, to make them so large amends, as my fault shall be adiudged to require, and so to appease their charitable anger: if they be found to haue retayned no more modesty or defence,1 for the righteousnesse of God then his own word, let their zeale (a Gods name) be condemned as foolish, & that I may vse the words of the Apostle, without knowledge: and they at last leue off their fréewill and meritorious righteousnesse, and2 reuerently giue place to the word of God which is not ashamed thus bouldly to plead in the behalfe of his omnipotency, and prouidence in ruling, and disposing the actions of all things. ⟨p. 33⟩The Lord did harden, the heart of Phara•. 3He sent an euill spirit to vexe Saul. He •h appointed euill, and put a spirit of ly•g in o y• mouth of the Prophets. He cau•h man to depart from his feare. He hath ••t strong delusion, that lyes might bee •leeued: Hee raizeth vp the euil in the ••ses of his owne seruants. Hee doth ••ke peace, and create euill: He giueth vp •o a reprobate minde: He doth all the •ll that is in the Cittie: He deceaueth the ••phets which bee deceiued, stretcheth ••th his hand vpon those Prophets, that ••-selfe hath deceiued, and destroyeth ••m from amidds his People, and yet is •aies all holy and Righteous.
Well not-withstanding these, & whole 〈…〉ds of such like, which crush in •ces the frée-will of man and most •ngly vnder prop the ordinance of d, yet may I not thinke thus to pack my pipes & be trudging, least I séem triumph before the victory, and to st of a blast, that shaketh no corne erfore hauing setled my selfe once ne to my defence, at length there ghteth this perilous stroke: What a, sayth maister Aduersary, yf
1zeal must be ordered by the word.zeale must be ordered by the word.
But my purpose is that Saith[…] be accounted the mediate Author th• of: For surely it can in no wise […] akinn• to that will which was give him of God, except it were possible […] GOD to have a sinful will also, whose likeness he was framed, as w[…] have already proved.
Nay I say moreover, that as the w[…] 1of Adam before his fall was free un[…] righteousness, and to the service ⟨p. 35⟩God, even so after he had given his […] unsent unto satan, that his will, and […]nsequently, the will of his offspring, […]as always free unto evil, and the […]ruice of sin, not able of it self, without the grace of God, once: o rise up to […]hold the beauty of righteousness, nor […] think a good thought; for it is writ[…]. After ye were the servants of sin,2 […]e were free from Righteousness: All are one out of the way, they are all corrupt, […]ere is none good, no not one: the Lord […]w that the wickedness of man was3 […]eat in earth, and all the imaginations of […]s heart, and thoughts, were only evil4 […]ntinually.
Here if the heat of mine Aduersa[…]es were so far past, that they would […]use and breath, I might take opportunity to let fall this one feeble stroke. […]f Adam in his righteous estate, and […]gh perfection, had power to do the […]ill of God, if he would; and yet did fall […]rough infirmity, how shall the Papist that of him-self, hath not power to […]ink one good thought) fulfil the whole […]aw, and deserve so bountifully for5 him-self, and such of his friends, as will ⟨p. 36⟩friendly consider his pains: Alas poor soul, he had need to stand hard to his tackling, and to ply his stumps apace, or else I fear me, he will be taken tardy, with hypocrites and deceivers of men.
Well all this while do I beap who• coals upon mine own head, for having granted, that the first mans fall did spring out of y• bosom of infirmity, now must I prepare my self to bear this counterbuff, for saith the adversary now6 are ye taken like a desperate Cockerel of your Father Manicheus own brood. For how could infirmity destroy the lineaments and good parts of man, & get the goal against all that uprightness where-with God endued him.
I answer, it is true indeed: Ergo what7 an absurdity ariseth out of free-will? therefore if I had not transferred the whole interest of things ere now to the Divine providence of God, yet shall this objection come too late.
But my purpose is that Sath〈…〉 be accompted the mediate Author th• of: For surely it can in no wise 〈…〉 akinn• to that will which was giue him of God, except it were possible 〈…〉 GOD to haue a sinfull will also, whose likenesse he was framed, as w〈…〉 haue already proued.
Nay I say moreouer, that as the w〈…〉1of Adam before his fall was free vn〈…〉 righteousnesse, and to the seruice ⟨p. 35⟩God, euen so after hee had giuen his 〈…〉•nsent vnto satan, that his will, and 〈…〉nsequently, the will of his ofspring, 〈…〉as alwayes frée vnto euill, and the 〈…〉ruice of sinne, not able of it selfe, without the grace of God, once: o rise vp to 〈…〉hold the beauty of righeousnesse, nor 〈…〉 thinke a good thought; for it is writ〈…〉. After yee were the seruants of sinne,2〈…〉e were free from Righteousnesse: All are one out of the way, they are all corrupt, 〈…〉ere is none good, no not one: the Lord 〈…〉w that the wickednesse of man was3〈…〉eat in earth, and all the imaginations of 〈…〉s heart, and thoughtes, were onely euill4〈…〉ntinually.
Héere if the heat of mine Aduersa〈…〉es were so farre past, that they would 〈…〉use and breath, I might take oportunity to lette fall this one féeble stroake. f Adam in his righteous estate, and gh perfection, had power to doe the ill of God, if he would; and yet did fall rough infirmity, how shall the Papist that of him-selfe, hath not power to ink one good thought) fulfill the whole aw, and deserue so bountifully for
1Mans freewill, is only free unto •uill.Mans freevvill, is only free vnto •uill.
Rea. By the process of this circumstance1 I perceive that Adam had once power to stand, & observe the Commandment of God, if he would, but in that he ⟨p. 37⟩not only would not, but also on the other side wilfully & like a rebel did cast down him-self, and his offspring into base misfortune, from the top of felicity, surely it is most wonderful to me: whereof there yet ariseth this question? Why would he nor.
Rea. By the processe of this circumstance1 I perceiue that Adam had once power to stand, & obserue the Commandement of God, if he would, but in that he ⟨p. 37⟩not only would not, but also on the other side wilfully & like a rebel did cast down him-self, and his ofspring into base misfortune, from the top of felicity, surely it is most wonderfull to me: wherof there yet ariseth this que••ion? Why would he nor.
Reli. Doubtless I cannot advertise thee, of a more forcible cause, then the ordinance of God: but if thou wilt, we may yet speak more plainly.
Therefore it fared with Adam i•1that estate, as now adays it doth with many men, that will not have great plenty of money in their coffers, because they cannot get it. So Adam would not continue in his integrity (for in truth •• fell willingly) because he could not resist the ordinance of his God: But least we may seem to wander without our lists, let our Saviour Christ witness the truth in this case: Come ye blessed of2 my father (saith he) possess the Kingdom prepared for you before the foundation of the World; Again, he is called the3 Lamb slain from the beginning of of the World. Therefore let us conclude, that if she Lamb were slain from the beginning (whereof we may not ⟨p. 38⟩doubt, in as much as the holy Ghost ha• spoken it) & the Kingdom of heaven (th• same Kingdom I mean y• we shall in•o through Jesus Christ) were prepared f•• the children of God, before the foundations of the world, that the fall of ma• was prepared in like manner: for th• one cannot •e without the other.
Reli. Doubtiesse I cannot aduertise thée, of a more forceable cause, then the ordinance of God: but if thou wilt, wée may yet speak more plainly.
Therefore it fared with Adam i•1that estate, as now adaies it doth with many men, that will not haue great plenty of money in their coffers, because they cannot get it. So Adam would not continue in his integrity (for intruth •• fel willingly) because he could not resist the ordinance of his God: But least wee may séeme to wander without our lists, let our Sauiour Christ witnesse the truth in this case: Come ye blessed of2 my father (saith he) possesse the Kingdom prepared for you before the foundation of the World; Agayne, hee is called the3 Lambe slayne from the beginning of of the VVorld. Therfore let vs conclude, that if she Lambe were slayne from the beginning (wherof we may not ⟨p. 38⟩doubt, in as much as ye holy Ghost ha• spoken it) & the Kingdom of heauen (th• same Kingdom I mean y• wee shal in•o through Iesus Christ) were prepared f•• the children of God, before the foundations of the world, that the fall of ma• was prepared in like manner: for th• one cannot •e without the other.
Reli. Answer thy self, it was not f•• naught that the Apostle himself having waded in this matter, whose insight wa• neither to be measured by reason, nor th• art prospective, was forced to cast down himself in this humility. O the deep i• ches1 both of the wisdom, & knowledge• God, how unsearchable at his Judgment & his ways past finding out? It shall he• part therefore of all the children of God although they fail to comprehend the s• cr•ts of his unsearchable wisdom, […] 2the Apostle to be•eeve, where humane wi• dom ceaseth: And not to reject the tru•• (which we know by the scripture) becau•• they a• not able always to descry it.
Reli. Answer thy selfe, it was not f•• naught that the Apostle himselfe hauing waded in this matter, whose insight wa• neither to be measured by reasō, nor th• art prospectiue, was forced to cast down himself in this humility. O the deepe i• ches1 both of the wisdom, & knowledge• God, how vnsearchable at his Iudgmen• & his waies past finding out? It shall he• part therfore of al the children of God although they faile to comprehend the s• cr•ts of his vnsearchable wisedom, 〈…〉2the Apostle to be•éeue, wher •umane wi• dom ceaseth: And not to reiect the tru•• (which we know by ye scripture) becau•• they a• not able alwayes to discry it.
Re. Truly • have not much to say again•• thee, not withstanding it seemeth yet y• between Gods providence, & mans free-w[…] ⟨p. 39⟩the truth hangeth in doubtful balance.
Re. Truly • haue not much to say again•• thee, not withstanding it seemeth yet y• between Gods prouidence, & mans free-w〈…〉⟨p. 39⟩the truth hangeth in doubtful ballance.
Reli. Well I grant, it may seem so •nto reason, I will therefore show the1 two Reasons, that shall conclude the matter; when God▪ had set before him the won derfull mass, out of which he formed •eaven and earth, & all things that they •oth do contain, we are to bethink us •hether he did behold man, for whom he made the world, and were well advised that event should follow him: if he •ere not, where is then that foreknowledge appertaining to the wisdom of God, whereof the Apostle saith, The foundation2 of the Lord is sure and hath this •ale, he knew who were his: And in another place, coupling to the same foreknowledge, his own will: whom saith he, ••e Lord hath foreknown them also hath ••e predestinated that they might be like ••e Image of his Son: If unto God we3••ant this foreknowledge, which without doubt, without great wickedness, we can not deny, because we should accuse him […] ignorance, and so in effect allow ••m for no GOD at all, then is the inclusion both true & casie, that albeit ••e total of mans demerits were in y••••ighty eye of his perceiving that man ⟨p. 40⟩would apply him-self to all kind of […] demeanour, yet did he find nothing tha• did mislike, which he suffered to hap•• for he might have staid his hand in t• good enough as I suppose.
My second reason cleaveth so fast to4 foreknowledge of God, that they […] seem ka•er Cousins, and some what n[…] 5rer; How-beit for as much as it will g[…] great light in the matter, as also beca[…] Reason may very well play her p[…] therein, we will not neglect the sa[…] Therefore this it is; Considering t• the end is the first intent of every ag[…] or doer, so that wise men of this wo[…] do seldom take such a thing in h[…] without an especial purpose what […] become thereof, which notwithstand[…] in respect of God are very blocks and their actions of vile regard: We are d[…] gently to observe, whether the fame purpose, ought much more to be granted the God of all wisdom in that nota[…] action of mans creation:
Reli. Well I graunt, it may seeme so •nto reason, I will therefore shew the1 two Reasōs, that shal conclude the matter; when God▪ had set before him ye wō derfull masse, out of which hee formed •eauen and earth, & all thinges that they •oth do containe, we are to bethinke vs •hether he did behold man, for whom he made the world, and were wel aduised that event should sollow him: if hee •ere not, where is then that foreknowledge appertayning to the wisedome of God, wherof the Apostle sayth, The foundation2 of the Lord is sure and hath this •ale, he knew who were his: And in another place, coupling to the same foreknowledge, his own wil: whom saith he, ••e Lord hath foreknowne them also hath ••e predestinated that they might bee like ••e Image of his Son: If vnto God wee3••āt this foreknowledg, which without •oubt, without great wickednes, we cā not deny, because wee should accuse him 〈…〉 ignorance, and so in effect allow ••m for no GOD at all, then is the •nclusion both true & casie, that albeit ••e total of mans demerites were in y••••ighty eye of his perceiuing that man ⟨p. 40⟩would apply him-selfe to all kind of 〈…〉 demeanor, yet did he find nothing tha• did mislike, which he suffered to hap•• for he might haue staid his hand in t• good ynough as I suppose.
My second reason cleaueth so fast to
if it be graun• (as granted it must be) in as much1 the Apostle doth warrant it, saying, whom we were chosen when we were Predestinate according to […] ⟨p. 41⟩purpose of him which worketh all thy[…] I would fain learn of Sim Sophister, whether God having appointed our end2 sure and certain, in his own unchangeable purpose, had forgotten the efficient causes of the same, or left them to the wild hazard of the dice, or to the gentle courtesy of Lady-fortune. If because we seem to carry the head in our own hand (which never the less are for the most part restrained of those things we would) he will say, that God had no purpose, when yet we were not, what to do with us. What ass will not laugh, if he shall confess, that, that purpose is inviolable, seeing in all earthly causes the Lord worketh by means? who will not think him mad, that shall exclude our thoughts, words and deeds, from working the end of Gods foreknowledge and purpose?
if it bee graun• (as granted it must bee) in as much1 the Apostle doth warrant it, saying, whome wee were chosen when we were Predestinate according to 〈…〉⟨p. 41⟩purpose of him which worketh all thi〈…〉 I would faine learne of Sim Sophister, whether God hauing appointed our end2 sure and certaine, in his owne vnchangeable purpose, had forgoten the efficyent causes of the same, or left them to the wild hazard of the dice, or to the gentle curtesie of Lady-fortune. If because we séeme to carry the head in our owne hand (which neuer the lesse are for the most part restrained of those things wee would) he will say, that God had no purpose, when yet we were not, what to doe with vs. What asse will not laugh, if he shall confesse, that, that purpose is inuiolable, séeing in al earthly causes the Lord worketh by meanes? who will not thinke him mad, that shall exclude our thoughts, wordes and déedes, from working the end of Gods foreknowledge and purpose?
Rea. But if God in this sort be the worker of all things, it seemeth that all freedom of mans-will is bereft, and truly this is even as much as to deny man to be a reasonable creature.
Rea. But if God in this sort be the worker of all things, it seemeth that all freedome of mans-will is bereft, and truely this is euen as much as to deny man to be a reasonable creature.
Arthur Dent d. 1607
PuritansEngland
Rector of South Shoebury; author of The Plaine Mans Path-way to Heaven.
Transcription key
•
an illegible letter
〈…〉
illegible words
〈non-Latin alphabet〉
Greek or Hebrew the transcribers did not key
▪
illegible punctuation
⟨p. 12⟩
a page break in the printed book
the willer, nor in the runner, but in God that sheweth mercy: yea are saued by grace through faith, and not of your selues: it is the gift of God: wee are not of our selues able to thinke any thing as of our selues. Notwithstanding all these I say, and almost
infinite numbers of such like, doe these deuout men, as though it were for the onely defence or safety of a Christian common-weale, violently and with whole thousands of bloudy combats, and challenges, like foolish bould champions, maintaine the quarrell of mans frée will and power.
And why▪ for sooth because they would
⟨p. 28⟩
in no wise intangle God, or bring him in within the lists or compase of euill, this deuotion of theirs, will not suffer them, to entertaine such testimones of Scripture, as doe make mention of Gods predestination and prouidence, wherin they shew themselues more nice, or would be accounted more holy, then the Holy Ghost him-selfe:
•
also y• ther procéeded from y• hand of God a substāte corrupted, naturally inclinable to inquity, but moreouer, & most vntruly, y• God by a palable indifferency, and luke-warme affection, hath giuen his owne outward consent, to all the wickednesse of the world, if this were true then
⟨p. 32⟩
shal we neuer haue néeded Jesus Christ, to pay our debt, for no remission néedeth, if a commission be once granted: but the word, or commandment of God, doth refraine vs of all manner of euill, therefore may we stedfastly beléeue, that God neuer gaue man frée-will to commit euill.
Now Sir let the indifferent giue sentence, whether these men haue committed high treason against God, or I haue cited them to answer for themselues, by iust accusation:
Adam, had not frée-will, it shall come passe that in that action of falling, he h• no will at all, and so consequently t〈…〉• God did vse some actuall constrai〈…〉 which being graunted, how I pray y〈…〉 could God punish him, or his posteri〈…〉 as being •eiected in the same fall; F〈…〉 sooth I answere; That after such •i〈…〉
as Adam had giuen eare to Sath〈…〉 his heart began to swell, and wa〈…〉 so bigge with concupiscence that he would néeds strike saile to his own misfortune: yee sée now I goe abo〈…〉 nothing lesse then to robbe, and 〈…〉 poyle Adam of a will, that was s〈…〉 vnto euill.
friendly consider his paynes: Alasse poore soule, hee had néed to stand hard to his tackling, and to plye his stumps apace, or else I feare me, he wil be taken tardy, with hyp ocrites and deceiuers of men.
Wel al this while doe I beap who• coales vpon mine own head, for hauing graunted, that the first mans fall did spring out of y• bosom of infirmitie, now must I prepare my selfe to beare this counterbuff, for saith the aduersary now
are ye taken like a desperate Cockerel of your Father Manicheus own brood. For how could infirmity destroy the lineaments and good parts of man, & gett the goale against all that vprightnesse wher-with God indued him.
I answer, it is true indéed: Ergo what
an absurdity ariseth out of frée-wil? therfore if I had not transferr'd the whole interest of things ere now to the Diuine prouidence of God, yet shal this obiection come too late.
rer; How-beit for as much as it wil g〈…〉 great light in the matter, as also beca〈…〉 Reason may very well play her p〈…〉 therein, we will not neglect the sa〈…〉 Therfore this it is; Considering t• the end is the first intent of euery ag〈…〉 or doer, so that wise men of this wo〈…〉 do seldome take such a thing in h〈…〉 without an especiall purpose what 〈…〉 become thereof, which notwithstand〈…〉 in respect of God are very blocks and their actions of vile regard: We are d〈…〉 gētly to obserue, whether the fame purpose, ought much more to be granted the God of al wisedome in that nota〈…〉 action of mans creatiō:
